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ADDRESS 



FIRST GRADUATING CLASS 



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DELIVEBEI> IN 

• THE FOURTH AYENUE PRESBYTERIAN CHURCH. 
(KEV. DR. CROSBY'S), 



SABBATH EVENING, JUNE 2d, 1867 
HENRY M. PIERCE, LL.D., 

, IS 

PRESIDENT OF THE COLLEGE. 



FUBLISHISD BY RICQXJEST OIT' THE TRTJSTEES. 




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AGATHYNIAN PRESS 
1867. 






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President's Address. 



In the year 1839, with great labor, care, expense, and after 
long consultation, was the Rutgers Female Institute founded. 
It grew out of an increasing sense of the importance of the 
duties of women, and of the need that her work should be 
well done. Hence the establishment of the school, with its 
course of studies, its libraries, its apparatus, its teachers. A 
quarter of a century has witnessed a great change in the ed- 
ucation of woman ; and the position of Rutgers Institute 
to-day, as a College, marks the character and degree of that 
change. 

It has been my custom, to make a personal address to the 
members of each graduating class, as they have gone forth 
from the quiet of the school to. the busy walks of life. My 
heart now impels me to follow this usage, but the change 
that has taken place in this institution, during the past year, 
seems to make appropriate to the present occasion, a few 
preliminary statements of my views as to what is the true 
position of woman, and what should be her education. 

These are questions that deeply agitate the public mind. 
They are, in fact, the leading questions of the day ; but in 
regard to them, I shall not shrink from the utterance of my 
opinions. Underlying the question of the education of 
woman, is the question of her equality with man ; for if 
woman be inferior to man, so should be her education. 

Some might be disposed to reverse this proposition, and 



to say that just in proportion to her inferiority, should her 
training be more careful and complete. There might seem 
to be some truth in this idea ; but a little deeper thinking 
will convince us that to try to make up in this way for her 
supposed deficiency, would be to attempt an impossibility. 
The end could not be reached ; the bounds that nature had 
appointed could not be passed. 

It is also clear that if woman be the equal of man, she 
should receive as good an education as man, a proposition 
too plain for argument. So is also our third proposition — 
which exhausts this branch of the subject — that if woman be 
superior to man, she should receive a better education than 
man : for it is a first principle in morals, that every power 
which God gave. He meant should be unfolded to its fullest 
extent. 

I am fully persuaded that the time is not far distant, when 
it will be thought almost incredible that the question of the 
inferiority of woman should ever have been seriously de- 
bated. For it is not without higher warrant than that of 
human reason, that I would claim for woman an equal place 
by the side of man. When in the beginning God created 
the heavens, the earth, the sea, and all that in them is, even 
as He then made laws for the stars and the seas, so did He 
then fix and determine forever the sphere and the destiny of 
man and of woman. Driven out of Paradise into the world 
on account of sin, neither man nor woman took their place 
at once ; and in the nature of the case, woman's sphere was 
the last of the two to be understood. 

The Old Testament contains the germs of the great truths 
of all time ; but over four thousand years were needed to 
prepare the human mind for the coming of Christ ; and it 
was reserved for Christ fully to declare what place the Cre- 



ator had designed for woman. I am fully persuaded that 
upon all great questions touching humanity, the human 
mind will at length accept the teachings of Christ as final ; 
and the question whether or not woman Is the equal of man, 
I conceive to be authoritatively settled by Him, when he pro- 
nounces marriage such a union as excludes the Idea that 
there can be essential Inferiority In one of the parties. His 
ideal of marriage, unknown alike to the classical nations and 
to the Hebrews, is incompatible with the Inequality of the 
sexes. Nor do we find a trace In His life or teachings, or 
in those of His Apostles, which tends in the least to counten- 
ance such an idea. The few apparent exceptions to this 
statement grow out of Oriental usage, or are explained by 
the truth that subordination Is consistent with equality. 
Not even superficial reasoners should have been misled by 
these exceptions, when, generally speaking, there Is no dis- 
tinction In the moral duties enjoined on each, none in the 
warnings and promises addressed to each, none at the cross, 
none In the day of judgment. 

Equality, though It excludes the idea of inferiority. Is 
consistent with diversity. There is a difference between 
the sexes, that at once raises the question whether there 
should not be a difference in their education. 

After the most careful thought that I could give to the 
subject, I am of the opinion that it should be the same to- 
a much greater extent than most persons are willing to con- 
cede. Up to a certain point, the education of men is much 
the same : beyond that point comes in a special training. 
Thus, on leaving college, the young man who is to pursue 
law, receives a legal training. But the great fact here to be 
noticed is, that up to a certain point, all liberally educated 
men are trained much in the same manner. For a long 



time, a liberal education seems to take no note of the spe- 
cific ends, which finally it may be desirable to aim at. It 
contents itself with enlarging and strengthening the mental 
powers. It unrolls before the young man the ample page 
of knowledge, confident that this is the best preparation for 
any path that he may finally choose. 

If, then, it is best for the young man that by a liberal ed- 
ucation, his memory should be strengthened, his reasoning 
powers disciplined, his judgment matured, his mind en- 
larged — why is it not best for the young woman also ? 
This is a question for those who differ with us to answer. 
It is a question that none would seriously ask, were it not 
that the minds of many are unconsciously swayed by a be- 
lief in the essential inferiority of woman. It can only 
arise from this pernicious error, or from some doubt as to 
the real advantage of a liberal education ; — an error and a 
doubt, both of which should be remanded to the Dark 
Ages. 

Generally, then, we would say, that there is no reason 
why woman should be debarred from any part of the studies 
common to all liberally educated men. 

I say, common to all liberally educated men. I do not 
wish you to infer that I consider the course of instruction 
in our colleges for young men in every particular the wisest 
and the best. On the contrary, early in my college life I 
thought, and the years of maturer life have strengthened 
the idea, that in the curriculem of colleges, too little im- 
portance attaches to the science of nature, and to the study 
of the human soul, — not the study of the abstract meta- 
physics which the schoolmen bequeathed to us, but of man 
as he is, — and too little importance attaches to the study of 
the Hebrew and the Christian Scriptures, — the fountain 



whence the ever-enlarging river of our civilization flows. 
Neither did I then think, nor do I now think, that a 
familiarity with the classics alone, is either a sufficient, or 
altogether the best, preparation for life in our own day — for a 
life in which shall pulsate all the great emotions of our time, 
— for a life in complete sympathy with nature, with man, and 
with God. 

In the United States, the college course for young men 
was modeled after that of the European Universities, which 
were founded when the Greek and the Latin were the only 
fully developed tongues ; when the languages of modern 
Europe were in a formative process ; when works on science, 
philosophy, medicine, jurisprudence, and theology, and all 
legal documents, state papers, and treaties, were done in 
Latin ; when all discussions and correspondence were carried 
on in Latin ; and when modern science yet waited for the 
thoughts of Bacon, the intuitions of Kepler, and the dis- 
coveries of Galileo. 

Now, on the other hand, the Italian, French, German, 
and other languages, have been brought to a high state of 
perfection, and almost every work on art, science, literature, 
or philosophy, is composed in the author's vernacular. Yet 
our colleges, with unfortunate fidelity, have hitherto adhered 
much too closely to the course of study marked out by their 
ancient models. 

But nothing should gratify the friends of education more 
than the changes that are now beginning to take place, not 
only in our own institutions of learning, but even in the 
English Universities of Oxford and Cambridge. The No- 
vum Organum of Bacon has triumphed, and is leading us 
from the study of a dead Past to the study of living and 
eternal truth. The establishment of scientific departments 



and schools of mines, in connection with some of our noble 
and time-honored colleges and universities, is a virtual ac- 
knowledgment that not the ancient classics, but the modern 
classics, should rank first in the studies of youth ; not the 
classics of the Greeks and Romans, but the classics of Nature. 

I would not be misunderstood in this matter. The grand 
classics are grand indeed ! Greece and Rome were grand ; 
but their grandeur grew out of high aspirations, tending to 
a grand life. They turned neither to the right nor to the 
left, they looked not backward, they went right straight on, 
and thus became truly great. 

We, too, have a greatness, as a nation, to attain : and we 
must attain it, if at all, in the same way. We need not 
fear that the truth developed by different nations, will or 
can be lost. Truth once known can never be hidden. The 
results of each generation and century, pass on into the 
future, and are interwoven into the woof of our ever- 
growing civilization. 

The Greek and Roman energy, thought, and character, 
permeate the life and soul of modern Europe. The arts, 
the sciences, the literature, the civilization, of Greece and 
Rome we have to-day. They are out on the air; they are 
incorporated in our social and intellectual life ; they are not 
afar off, they are here to-night — here in our streets, here 
in our homes and in our hearts. They are living, and speak 
with living tongues : — that part of them found in books 
alone may truly be called "dead." 

In our opinion, a college founded to-day, should conform 
its curriculum to the growth of the world, in letters, and 
thought, and science, and civilization, and Christianity ; — 
while the Greek and Latin languages should be studied only 
for specific ends. 



If we had the years required for a thorough study of the 
classics, and an equal time to give to the natural sciences, 
then both might be pursued to advantage. But as we have 
not time to pursue to any considerable extent more than 
one of these departments, I would give a rudimentary 
training in the classics, and devote the best energies of the 
young to those studies which have for their objects, life and 
its pursuits, man and his destiny, God and His works. 

The sphere of woman differs widely from that of man ; 
but this is neither the time nor the place to unfold our views 
upon the question in what way, and to what extent, this fact 
should modify the course of study in a college for women ; 
a question which all must recognize as one of great practical 
difficulty, as well as of great practical importance. The 
conclusions at which we have arrived on these subjects — 
the results in part of experience, and in part of the cordial 
aid of a large number of distinguished educators — will soon 
be laid before the public in the curriculum of the college. 

We therefore here content ourselves with repeating, that 
generally the studies pursued by women should be those 
that are pursued by men ; and that they should be pursued 
much to the same extent. Surely, there is nothing which the 
under-graduate learns in his college course, which he should 
not be glad that his wife should know as well as himself 
Surely a liberal education has miserably failed of its aim, 
when a man desires in a wife, not an equal, but a toy or a slave. 

The idea of woman as a slave is a barbarian idea. The 
savage has it to perfection, and because he has it he is a 
savage. The savage makes woman do the work of a beast 
of burden ; the half-civilized Chinese puts on her all the 
drudgery of hard work; — "the wife drags the plough, the 
husband sows the grain." 



lO 



To the savage, woman is a slave. The half-civilized man 
combines with this the idea of woman as a toy. This is an 
unchristian idea; unhappily it is too common even with 
us ; yet, with some other degrading ideas, it is a relic of 
heathenism. The whole difference between civilized Europe, 
half-civilized Asia, and savage Africa, can be accurately 
measured by the idea of woman ; the best test of civiliza- 
tion, in either a nation or an Individual. 

The question, then, whether our civilization is to advance 
or to retrograde — stand still it cannot — depends on the 
place hereafter to be given to woman. As to this question, 
the present seems to be a sort of crisis. The signs point 
both ways ; on the whole, the prospect is hopeful and cheer- 
ing : but we must either go back or go on ; we must become 
either more Asiatic or more Christian. 

The hopeful indications are general in their character, and 
embrace all that is cheering in the signs of the times. 
Those that forebode evil are more specific in their relations 
to women ; and, though differing among themselves, they all 
point to one common end, viz., the destruction of the family. 

The Church, the State, and the Family, are alike ordained 
of God. The ordering of the Family pertains to woman ; 
of the State, to man ; of the Church, to the Lord Jesus 
Christ. Each of these organizations exists by divine 
right, and therefore, within its own sphere, is ^sovereign. 
Yet the preservation and perfection of all, depend on that 
of each. In the words of a distinguished Greek scholar: 
" Each inculcating the same lesson, although with sanctions 
continually ascending ; each successively, in the order of its 
rank, supplying the defects of the lower ; yet each to be re- 
garded as divinely appointed by the same eternal Source of 
all law and rightful authority, in heaven and earth." 



II 



The family is destroyed when its unity is destroyed. Of 
various causes tending to this result, we shall speak only of 
two particulars in our legislation. According to the law of 
Christ, the husband and wife are one person : to this fact, 
the old common law in a good degree conformed; but the 
tendency of recent statutes is to do away with this idea, by 
making the property of the wife distinct from that of the 
husband, and giving to her separately its management ; — 
thus at once creating a diversity of interests. 

We recognize the necessity, in certain cases, of such a 
distinction in the control of property : but we deplore this 
necessity, we are fearful as to its tendency, and we hope that 
the practice may never extend beyond rare and exceptional 
cases. 

If each of the contracting parties, as they might properly 
be called, have large possessions, so that the disposal of 
property does not often arise, the evil is less. But with the 
great majority of families that compose the body-politic, 
the spending of a little of their very little money is a ques- 
tion of moment, that comes up from day to day, and almost 
from hour to hour : and if a garment cannot be bought, or a 
meal provided, without raising the question of separate pecu- 
niary interests between the heads of the family, and that too 
in the presence of the children, the unity of the home, its 
sacred peace, and its hallowed lessons, are at an end ; and it 
may be that the strong passions so constantly appealed to, 
will rend the family asunder. We have heard of a legacy 
of seven hundred dollars to a wife, that led to a divorce. 

In accordance with the effect of such legislation, made to 
cover exceptional cases, but which is ominous of general 
corruption, are those laws of divorce which, in several of 
our States, practically tend to make marriage a contract dis- 



12 

soluble at the will of the parties ; thus encouraging persons 
foolishly to rush into it, and madly to break from it. It 
is said that in one New England State, one marriage in ten 
is thus dissolved ! The State thus presumes, for causes 
that the Church does not hold to be sufficient, to put 
assunder those whom God hath joined together. 

Our object is by no means to discuss these subjects, but 
merely to glance at them as illustrations of a strong ten- 
dency to innovate without due regard to the sacred oneness 
of the family. Even education is an evil, so far as it may 
tend to infringe upon this unity ; and it is of the highest 
value, only as it may tend to secure it. This is the true 
ground of the principle which we before laid down, and 
which we would extend to every grade of society, from the 
highest to the lowest, viz., that the wife should have as 
good an education as the husband ; and, what is of equal 
importance, the mother should have as good an education 
as the children. 

Whatever breaks in upon the oneness of the family, 
brings with it evil for which it cannot furnish any sufficient 
compensation, either to woman or to man. The destruc- 
tion of the family is the destruction of woman : it is that 
of man also. 

The destruction of the family is likewise the destruction 
of the State. The family is the foundation stone on which 
the higher edifice rests ; and if this stone be removed out 
of its place, or ground to powder, the more imposing fabric 
of government falls to ruin. The no-family and no-gov- 
ernment fallacies are the same in principle ; and they com- 
plete themselves when they add, no Church, and no God. 

The profligacy of our cities, like the poison of the 
cholera, infecting the whole of the country ; the frenzy of 



13 

fashion, bewildering the minds of women ; the lust of gold, 
gnawing at the hearts of men ; these things of themselves 
might lead us to fear that the family and the home might 
become things of the past ; and if so, our civilization would 
vanish, "like the baseless fabric of a vision." But we look 
for better things: Christ, the Word of God, ''by whom 
and for whom are all things," laid the foundations of the 
family so deep, that they cannot be removed. We may dis- 
regard them, to our destruction, as did Babylon and Rome 
of old, but whatsoever He hath decreed. He will finally 
bring it to pass. 

That ideal of woman which we would fain behold realized, 
is His ideal. He ordained that the place of woman should 
be by the side of man, as his equal ; and this ideal, which 
He foreshadowed in the Scriptures from the beginning, He 
will accomplish. His religion is a religion of far-continuing 
purposes ; it is one religion, from the first promise that 
the seed of the woman should bruise the serpent's head, to 
the end of the world. 

It may be an appropriate close to these somewhat discur- 
sive, yet related, remarks, to show that the idea of woman 
in the old Hebrew Scripture, was the germ that Christianity 
is ripening to the flower. 

One book of the Scripture seems to have been written 
to place a Hebrew youth in full possession of all the wisdom 
of age. It states that its design is " to give to the young 
knowledge and discretion." I speak, of course, of the book 
of Proverbs. This is an extended series of practical pre- 
cepts ; of precepts everywhere marked by that religious sen- 
timent which ever gives to practical truth its highest value; 
of precepts embracing the whole life of man ; of precepts 
so profound and exhaustive, that the wisdom and the expe- 



rience of all subsequent ages and nations have added to 
them but little. 

From the difficulty of rendering axioms and pithy sayings 
into another language, our translation of this book is 
somewhat defective. It often misses the point of the saying 
which it aims to reproduce. But there can be no mistake 
as to the leading ideas in the description before us. The 
place that it holds in the book of all human wisdom, is 
good evidence that a high place was meant to be given to 
woman in the Hebrew Scripture; its opening and its closing 
words, moreover, strengthen this impression. The value 
of a perfect woman " is far above rubies." " The heart of her 
husband doth safely trust in her ; he shall have no need of 
spoil." Precious gems — the favorite form of wealth among 
the Orientals — are thus disparaged in comparison with her ; 
and he that hath a true woman, needs no other riches. 

In the very spirit of the iirst divine word as to v/oman — 
" It is not good for man to be alone" — it is here written ; 
" She shall do him good and not evil all the days of her life." 

Again, at the close of the description, it is written, 
"Give her of the fruit of her hands" — that is, deal justly 
with her — yield not to the mean spirit, that thinks that 
whatever is conceded to woman, is so much taken from the 
birthright of man. The writer goes beyond the proverb 
of the French: " A good wife is half the battle;" and, 
though the husband is " known in the gates, when he sit- 
teth among the elders of the land," his prosperity seems 
wholly attributed to her. Indeed, he is reduced to such 
insignificance, that all he can do is to stand still and praise 
her. This he does with hearty good will ; saying, as good 
husbands always say to good wives — common excellence in 
woman always affecting a man with uncommon surprise — 



15 

" Many daughters have done virtuously, but thou excellest 
them all." 

Young Ladies of the First Graduating Class of Rutgers 
Female College. 

In this portraiture of a woman of another country and of 
a distant age, to which, for various reasons I have called 
the attention of the general audience, there are inwrought 
characteristics, the excellence of which I would, in this hour 
of parting, hold up to you for imitation. 

"She worketh willingly." — "in her tongue is the law 
of kindness:" — in her heart is the fear of the Lord. 

Of the many things that I would gladly impress on your 
hearts, as I address you, as my pupilsj for the last time, I 
can select but few, and perhaps none more appropriate than 
the virtues and excellencies which this portrait suggests. 

One characteristic of this woman is energy: "She riseth 
while it is yet night": — "She eateth not the bread of 
idleness." She exemplifies the spirit of the truly Scriptural 
precept: "Whatsoever thy hand findeth to do, do it with 
thy might." Her example, then, is one of habitual industry, 
a habit which has much more to do with a truly virtuous 
life than is generally supposed. Labor strengthens all the 
virtues; idleness weakens them all: — idleness is the fruitful 
source of vice. 

In every sphere in which you may be placed, there will be 
work to be done; — to be done religiously — that is, faith- 
fully as unto God; — to be accepted by you as His manifest 
will, and to be done willingly as unto Him. 

One of the chief ends of your education has been, to give 
you the trained intellect, that you may quickly and correctly 
discern, in each relation and circumstance of life — from day 
to day, and from hour to hour — what is the work that you 



i6 

are called upon to do. Another chief aim has been to give 
you that disciplined self-command that will enable you — 
not lazily putting it off till a more convenient season — to do 
it at once, and to do it thoroughly and well. 

If you have here gained or strengthened the habit of in- 
dustry, preserve it to the end. Without labor, there is no 
excellence and no happiness. It is the most vulgar of all 
vulgar errors, that a lady is a person who does nothing. 
Such a person would be good for nothing, and miserable 
indeed. Work, however, is of many kinds; work of the 
brain, and work of the heart, as well as work of the hands; 
and the humblest kind is not the hardest. 

It is another vulgar error, that work is degrading. Labor 
was imposed on our fallen race, because it was fallen ; but 
the decree went forth more in pity than in anger. Work 
was not imposed upon the angels, for they needed no such 
compulsion. Angelic natures work willingly and cheerfully; 
and how is the idea that to do nothing is a desirable thing, 
reconciled with the sublime words, "My Father worketh 
hitherto and I work." 

In the description of the woman of old, it is said: "In 
her tongue, is the law of kindness;" and this I would most 
earnestly entreat you to emulate, believing that few things 
would conduce more to your usefulness and happiness. Saint 
James tells us that "if any man seemeth to be religious, 
and bridleth not his tongue, this man's religion is vain." 
Elsewhere in his Epistle, you may learn how difficult a 
thing he conceives this to be. It requires a perfect control 
of one's self, and a large charity. Of the former, we hope 
that you have gained something here; the other, you can 
gain somewhat from experience, but in perfection only from 
the grace of God. 



I? 

I would have your conversation governed by the charity 
of which the Apostle Paul saith, that it "suffereth long and 
is kind; envieth not; vaunteth not itself; is not easily 
provoked; thinketh no evil." This kindness of spirit, 
this charity, is a high Christian grace; but it might almost 
be taught by experience, seeing how little we really know 
the motives that sway the human soul, and how often the 
severe judgments which we pronounce on our fellow-mortals, 
have to be reconsidered with much pain and self humiliation, 
when perhaps it is forever too late to right the wrong, and 
to recompense the suffering that we have occasioned. 

Friendships broken, causeless enmities, opportunities for 
doing good and getting good thrown away, too often teach 
us — too late to prevent, to ourselves and to others, much 
lasting injury — the value of the law of kindness as the law 
of our words. Especially is this law of kindness needed in 
the speech of woman, whose hasty, thoughtless words can in- 
fluence to fury the pride and wrath of man, and set on fire 
his heart with the fires of hell. Dissensions in families, 
hatred between neighbors, enmity between states and nations, 
follow when woman's tongue embitters man's jealousy 
and passion. 

If the sphere of woman is hereafter to be enlarged, we all 
should more earnestly hope, and more fervently pray, that 
she may everywhere carry with her "the ornament of a meek 
and quiet spirit, which is in the sight of God of great 
price." 

What is the characteristic in woman that should most 
fasten the affections, and secure the esteem, of man? Is it 
the varying charm of manner, or beauty of person? The 
Scripture before us, answers these questions in a few decisive 
words : " Favor is deceitful," — that is, an unsatisfying thing 



— "and beauty is vain ; but a woman that feareth the Lord, 
she shall be praised." 

I know few things, even in the Scripture, so thoroughly 
justified by observation, and at the same time so little 
known and regarded, as this. In the Hebrew Scriptures, the 
fear of God answers to the love of God in the Christian 
Scriptures, and so may be taken as equivalent to true piety: 
and true piety in woman is that alone which really can draw 
from out the heart of man, the sentiment of lasting venera- 
tion. 

I cannot urge this as a motive for cultivating the spirit of 
piety; but I surely should not conceal from you what this 
Scripture so clearly reveals, in this: " Godliness hath the 
promise of the life that now is, as well as of that which is to 
come." But I would here enforce upon you the duty of 
piety, from other considerations. Piety is not only the 
highest of duties, but the greatest of privileges. 

Young Ladies, life is so limited, our responsibilities are 
so great, the consequences of pursuing a wrong course are 
so terrible and destructive, — even so far as this life goes, — 
that you cannot afford to make a mistake at the outset. 
Experience is not always a sure guide — it cannot teach all 
the important truths that concern this life; nor can you trust 
implicitly to the wisdom of either parent or teacher, nor 
commit yourselves to the guidance of passion, or to the 
customs and opinions of the world. To what, then, should 
you go, to-night, to-morrow, and every day of your lives, 
for safe guidance — for true wisdom? Need I say, to the 
Bible alone? — to the Bible as opened to your minds, and 
brought home to your hearts, by the Holy Spirit granted 
to you in answer to prayer. By thus listening to its voice, 
you listen to the voice of God; by taking hold on its 



19 

truths, you take hold upon eternity. You are thus lifted 
above yourselves; — above your passions, your littleness, 
your ambition; — above the world. You are thus brought 
into communion with the Father of your spirits ; — with 
God, who alone is sufficient to fill all the aspirations of 
the soul. He alone is wise enough to be your sufficient 
counsellor; — He alone is strong enough to give mortals 
strength. 

Of His glory and His beauty, all the glory and the beauty 
of the things that He has made, are but faint emblems and 
reflected lights. He alone is worthy to be loved "with all 
your heart, and mind, and soul, and strength." 

"Remember," then, "your Creator in the days of your 
youth." "The fashion of this world passeth away:" — "lay 
up for yourselves treasures in heaven, where neither moth 
nor rust doth corrupt." "Set your affections on things 
above, where Christ sitteth at the right hand of God": " and 
the very God of peace sanctify you wholly; and I pray God 
your whole spirit and soul and body be preserved blameless 
unto the coming of our Lord Jesus Christ." 



^ '•jO ^^>V7, 



